By Kieran Flanagan, Peter C. Jupp
The emergence of spirituality in modern tradition in holistic types means that organised religions have failed. This thesis is explored and disputed during this e-book in ways in which mark very important serious divisions. this is often the 1st number of essays to evaluate the importance of spirituality within the sociology of faith. The authors discover the connection of spirituality to the visible, individualism, gender, identification politics, schooling and cultural capital. the connection among secularisation and spirituality is tested and attention is given to the importance of Simmel in terms of a sociology of spirituality. difficulties of defining spirituality debated, with issues of its expression within the U.K., the u.s., France and Holland. This well timed, unique and good based quantity offers undergraduates, postgraduates and researchers with a scholarly appraisal of a phenomenon that may in simple terms bring up in sociological importance.
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Additional resources for A Sociology of Spirituality
The ‘this worldly’ form of spirituality (as he terms it) uncovered in these centres focuses on the self and to that degree takes on holistic, expressive forms that echo the values uncovered in the Kendal study. The theological end of spirituality in these centres emerges as inchoate, unfocused, and indeed, marginalised. The point Holmes made in Chapter 1, regarding the unevenness of response of academic disciplines, also applies in relation to gender. Earlier in Chapter 2, Voas and Bruce observed the significance of the holistic milieu for women.
Guest’s highly useful appraisal of spiritual capital articulates an institutional dimension to spirituality, one that can be contrasted to the more individualised forms of use that tend to dominate the early contributions in the collection. The application of spiritual capital to understanding clerical families and their children forms the last and substantial part of his contribution. The positive and empowering properties of spiritual capital, but also its negative effects, are well considered.
We have moved from merely treating disease in a discrete way, to beginning to look at the whole person in the context of their environment and taking more serious account of all these factors in defining illness and treatment. Spiritual beliefs and values are part of this healing wholeness approach. Against this background, there has been a crucial shift in the provision of spiritual care. Thus, in hospitals and other medical settings, spirituality is no longer the domain of chaplains (Carr 2001) or spiritual directors.